Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.
Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṁ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṁ sammodi.
At that time, the novice Aciravata was dwelling in a small hut in the forest. Then Prince Jayasena, while walking and wandering for exercise, went to where novice Aciravata was. Having approached, he exchanged friendly greetings with the novice Aciravata.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca: “Sutaṁ metaṁ, bho aggivessana: ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.
After having engaged in courteous and polite conversation, he sat down to one side. Seated to one side, Prince Jayasena said to the novice Aciravata: “I have heard it said, sir Aggivessana: ‘A bhikkhu who abides here diligent, resolute, and with continuous effort can achieve unification of mind.’”
“Evametaṁ, rājakumāra, evametaṁ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
“That is so, prince, that is so. A bhikkhu who abides here diligent, with continuous effort, and determined can achieve unification of mind.”
“Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti.
“It would be good if sir Aggivessana would teach me the Dhamma as he has learned it and mastered it.”
“Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ. Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.
“I cannot teach you the Dhamma as I have learned it and mastered it, prince. For if I were to teach you the Dhamma as I have learned it and mastered it, you would not understand the meaning of my words, and that would lead to weariness and vexation for me.”
“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ. Appevanāmāhaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājāneyyan”ti.
“Let sir Aggivessana teach me the Dhamma as he has learned it and mastered it. Perhaps I can understand the meaning of his words.”
“Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ. Sace me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, iccetaṁ kusalaṁ; no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti.
“I shall teach you the Dhamma, prince, as I have learned it and mastered it. If you can understand the meaning of my words, that will be good. But if you were to not understand them, then you should leave it at that and not question me further about it.”
“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ. Sace ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, iccetaṁ kusalaṁ; no ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti.
“Let sir Aggivessana teach me the Dhamma as he has learned it and mastered it. If I can understand the meaning of his words, that will be good. If I do not understand the meaning, I will leave it at that and I will not question him further about it.”
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi. Evaṁ vutte, jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca: “aṭṭhānametaṁ, bho aggivessana, anavakāso yaṁ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
Then the novice Aciravata taught Prince Jayasena the Dhamma as he had heard it and mastered it. After he had spoken, Prince Jayasena remarked: “It is impossible, sir Aggivessana, it cannot happen that a bhikkhu who abides diligent, with continuous effort, and determined can achieve unification of mind.” Then, having declared to the novice Aciravata that this was impossible and could not happen, Prince Jayasena rose from his seat and departed.
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Soon after Prince Jayasena had left, the novice Aciravata went to the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the novice Aciravata reported in full to the Blessed One the entire conversation that had taken place with Prince Jayasena.
Evaṁ vutte, bhagavā aciravataṁ samaṇuddesaṁ etadavoca:
When he had finished, the Blessed One said to the novice Aciravata:
“‘taṁ kutettha, aggivessana, labbhā. Yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
“‘Aggivessana, how could it be possible that Prince Jayasena, living in the midst of sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasures, being consumed by the fever of sensual pleasures, restlessly obsessed with the pursuit of sensual pleasures, could know, see, or realize that which must be known through renunciation, seen through renunciation, attained through renunciation, and personally experienced through renunciation?’ That is not possible.
Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṁ kiṁ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
Suppose, Aggivessana, there were two tamable elephants, horses, or oxen that were well tamed and well trained, and two tamable elephants, horses, or oxen that were untamed and untrained. What do you think, Aggivessana? Would not those two tameable elephants, horses, or oxen that were well tamed and well trained, being tamed, be fit for the work of the tamed? Would they not, being tamed, reach the ground of mastery?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But would the two tamable elephants, horses, or oxen that were untamed and untrained, being untamed, be fit for the work of the tamed? Would they, being untamed, reach the ground of mastery, just like those two that were well tamed and well trained?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, aggivessana, ‘yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
“So too, Aggivessana, it is impossible that Prince Jayasena, living in the midst of sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasures, being consumed by the fever of sensual pleasures, restlessly obsessed with the pursuit of sensual pleasures, could know, see, or realize that which must be known through renunciation, seen through renunciation, attained through renunciation, and personally experienced through renunciation. That is not possible.
Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṁ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṁ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṁ āroheyya. Tamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya: ‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? So evaṁ vadeyya: ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
Suppose, Aggivessana, there were a great mountain not far from a village or town, and two friends would leave that village or town and approach the mountain hand in hand. Having reached it, one friend would remain below at the foot of the mountain while the other would climb up to the mountain peak. Then the friend who remained below at the foot of the mountain said to his friend who climbed up to the mountain peak: ‘Well, friend, what do you see from the mountain peak?’ And the one on the mountain peak replied: ‘Friend, from here, I can see delightful parks, delightful groves, delightful meadows, and delightful lotus ponds.’
So evaṁ vadeyya: ‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. Tamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya: ‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? So evaṁ vadeyya: ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
Then the friend at the foot of the mountain would say: ‘Friend, that is impossible, it cannot be, that from the mountain peak you can see delightful parks, delightful groves, delightful meadows, and delightful lotus ponds.’ Then the one on the mountain peak would come down to the foot of the mountain, take his friend by the arm, and make him climb to the top of the mountain. After giving him a few moments to catch his breath, he would ask: ‘Well, friend, what do you see now from the mountain peak?’ Then the other would reply: ‘Indeed, friend, now that I am on the mountain peak, I too can see delightful parks, delightful groves, delightful meadows, and delightful lotus ponds.’
So evaṁ vadeyya: ‘idāneva kho te, samma, bhāsitaṁ—mayaṁ evaṁ ājānāma—aṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. Idāneva ca pana te bhāsitaṁ mayaṁ evaṁ ājānāma: ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. So evaṁ vadeyya: ‘tathā hi panāhaṁ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṁ nāddasan’ti.
Then the other would say: ‘Friend, just a little earlier we heard you say: “It is impossible, it cannot be, that from the mountain peak you can see delightful parks, delightful groves, delightful meadows, and delightful lotus ponds.” But just now we heard you say: “Now that I am on the mountain peak, I too can see delightful parks, delightful groves, delightful meadows, and delightful lotus ponds.” Then the first friend would reply: ‘Friend, it was because I was obstructed by this great mountain that I could not see what was there to be seen.’
Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. So vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
So too, Aggivessana, Prince Jayasena is obstructed, hindered, engulfed, and encircled by a mass of ignorance far greater than this. Thus it is impossible that Prince Jayasena, living in the midst of sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasures, being consumed by the fever of sensual pleasures, restlessly obsessed with the pursuit of sensual pleasures, could know, see, or realize that which must be known through renunciation, seen through renunciation, attained through renunciation, and personally experienced through renunciation. That is not possible. If these two similes had occurred to you, Aggivessana, Prince Jayasena would have spontaneously acquired confidence in you, and being confident, would have shown his confidence to you.”
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
“Venerable sir, how could these two similes have occurred to me with regard to Prince Jayasena as they occur to the Blessed One, since they are spontaneous and have never been heard before?”
“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti: ‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti. ‘Evaṁ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhati. Tamenaṁ rañño nāgo abbhokāsaṁ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṁ gato hoti. Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṁ—nāgavanaṁ. Tamenaṁ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi: ‘abbhokāsagato kho, deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṁ rājā khattiyo muddhāvasitto hatthidamakaṁ āmantesi: ‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.
“Suppose, Aggivessana, a crowned king were to say to his elephant tracker thus: ‘Come, elephant tracker, mount the king’s elephant, enter the elephant forest, and when you spot a forest elephant, bind him by the neck to the king’s elephant.’ Having replied ‘Yes, sire,’ the elephant tracker mounts the king’s elephant, enters the elephant forest, and when he spots a forest elephant, binds him by the neck to the king’s elephant. Then the royal elephant draws the forest elephant out into the open. It is in this way that a forest elephant comes out in the open; for the forest elephant clings to the elephant forest. Then the elephant tracker reports to the crowned king: ‘Sire, the forest elephant has come out into the open.’ Then Aggivessana, the crowned king addresses his elephant tamer thus: ‘Come, elephant tamer, tame the forest elephant. Subdue his forest habits, subdue his forest memories and thoughts, subdue his stress, fatigue, and fever over leaving the forest. Get him to take delight in the village area, inculcate in him habits pleasing to human beings.’
‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti; tamenaṁ hatthidamako uttari tiṇaghāsodakaṁ anuppavecchati.
‘Yes, sire,’ the elephant tamer replies to the crowned king. Then he plants a great post firmly in the ground and binds the wild elephant by the neck to it—so as to subdue his forest habits, subdue his forest memories and thoughts, subdue his stress, fatigue, and fever over leaving the forest; to get him to take delight in the village area, and to train him in habits pleasing to human beings. Then the elephant tamer addresses the elephant with words that are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many. When the wild elephant is addressed by such words by the elephant tamer, he listens, lends his ear, and directs his mind towards understanding. Then the elephant tamer provides him further with edible grass and water.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti: ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: ‘uṭṭhaha, bho, nisīda, bho’ti.
When the wild elephant accepts the edible grass and water from him, the elephant tamer knows: ‘Now the wild elephant will live!’ Then the tamer gives him further training, saying: ‘Take it, good elephant! Put it down, good elephant!’ When the wild elephant obeys in taking up and putting down, being responsive to his instructions, the tamer gives him further training: ‘Forward, good elephant! Backward, good elephant!’ When the wild elephant obeys in moving forward and backward, being responsive to his instructions, the tamer gives him further training: ‘Stand up, good elephant! Sit down, good elephant!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari āneñjaṁ nāma kāraṇaṁ kāreti, mahantassa phalakaṁ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṁ gahetvā purato ṭhito hoti. So āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti. So hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati.
When, Aggivessana, the wild elephant obeys the tamer’s commands to stand and sit, being responsive to instruction, then the tamer gives him further training in the task called imperturbability. He fastens a great plank to his trunk; a man armed with a spear sits upon his neck; men armed with spears surround him on all sides; and the elephant tamer himself, holding a long spear-staff, stands in front. When the elephant is being trained in the task of imperturbability, he does not move his forelegs or his hindlegs; he does not move his forequarters or his hindquarters; he does not move his head, ears, tusks, tail, or trunk. That wild elephant then becomes tolerant of blows from spears, swords, lances, and arrows; tolerant of the thundering sounds of drums, kettledrums, cymbals, gongs, and horns. Being rid of all faults and defects, purged of flaws, he is worthy of the king, suitable to be used by the king, and reckoned among the royal assets.
Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
So too, Aggivessana, a Tathāgata, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He declares this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a spiritual life that is entirely perfect and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires faith in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is confined, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā.
Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. It is in this way, Aggivessana, that a disciple of the Noble Ones comes out in the open; for gods and humans cling to the five cords of sensual pleasure.
Tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.
Then the Tathāgata trains him further, saying: ‘Come, bhikkhu, be virtuous, restrained with the restraint of the moral code of conduct, know how to behave and keep to suitable places, see danger even in the slightest fault, and undertake the training by practicing the training rules.’
Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe…
When, Aggivessana, a bhikkhu is virtuous, restrained with the restraint of the moral code of conduct, endowed with conduct and resort, seeing danger in the slightest faults, and undertakes the training in the precepts, then the Tathāgata further trains him: ‘Come, bhikkhu, guard the doors of your sense faculties. Upon seeing a form with the eye, do not grasp at its prominent features ...
(yathā gaṇakamoggallānasuttante, evaṁ vitthāretabbāni.)
(Just as in the Gaṇakamoggallāna Sutta, these should be explained in full detail. See MN 107 ¶4 - ¶9)
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, he dwells observing the body in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world.
Vedanāsu …pe… citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
In the same way, he dwells observing the felt experience in and of itself, he dwells observing the mind in and of itself, he dwells observing the mental qualities in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world. Just as, Aggivessana, the elephant tamer plants a great post firmly in the ground and binds the wild elephant by the neck to it—so as to subdue his forest habits, subdue his forest memories and thoughts, subdue his stress, fatigue, and fever over leaving the forest; to get him to take delight in the village area, and to train him in habits pleasing to human beings—even so, Aggivessana, these four establishments of mindfulness are the bindings for the mind of the disciple of the Noble Ones in order to subdue his habits based on the household life, to subdue his memories and thoughts about the household life, to subdue his stress, fatigue, and fever over leaving the household life, and for the attainment of the true way and personal realization of Nibbāna.
Tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi. Vedanāsu … citte … dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesī’ti.
Then the Tathāgata further trains him: ‘Come, bhikkhu, dwell observing the body in and of itself, and do not think thoughts connected with sensual desire. Dwell observing the felt experience, the mind, and the mental qualities in and of themselves, and do not think thoughts connected with sensual desire.’
So vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati.
With the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. He then enters and dwells in the third jhāna, and then enters and dwells in the fourth jhāna.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, ․․․ Thus with their aspects and particulars, he recollects his manifold past lives.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the passing away and reappearing of beings. With the divine eye, which is purified and surpassing human vision, ․․․ and he understands how beings fare according to their kamma.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the ending of the taints. He understands as it actually is, ‘This is suffering,’ he understands as it actually is, ‘This is the arising of suffering,’ he understands as it actually is, ‘This is the cessation of suffering,’ he understands as it actually is, ‘This is the way of practice leading to the cessation of suffering.’ He understands as it actually is, ‘These are the taints,’ he understands as it actually is, ‘This is the arising of taints,’ he understands as it actually is, ‘This is the end of taints,’ he understands as it actually is, ‘This is the way of practice leading to the end of taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of ignorance. In liberation, there arises the knowledge: ‘Liberated.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.
That bhikkhu is able to endure cold and heat, hunger and thirst, and contact of flies, mosquitoes, wind, the sun, and creeping creatures; he is able to endure ill-spoken, unwelcome words, and arisen bodily feelings that are painful, intense, harsh, sharp, disagreeable, unpleasant, and even life-threatening. Being rid of all greed, aversion, and delusion, with all impurities removed, he is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.
Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati.
If, Aggivessana, the king’s elephant dies in old age untamed and untrained, then he is considered an old elephant that has died an untamed death. If a middle-aged king’s elephant dies untamed and untrained, then he is considered a middle-aged elephant that has died an untamed death. If a young king’s elephant dies untamed and untrained, then he is considered a young elephant that has died an untamed death. So too, Aggivessana, if an elder bhikkhu dies with his taints undestroyed, then he is considered an elder bhikkhu who has died an untamed death. If a bhikkhu of middle status dies with his taints undestroyed, then he is considered a bhikkhu of middle status who has died an untamed death. If a newly ordained bhikkhu dies with his taints undestroyed, then he is considered a newly ordained bhikkhu who has died an untamed death.
Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; majjhimo cepi, aggivessana, rañño nāgo … daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchatī”ti.
If, Aggivessana, the king’s elephant dies in old age well tamed and well trained, then he is considered an old elephant that has died a tamed death. If a middle-aged king’s elephant dies well tamed and well trained, then he is considered a middle-aged elephant that has died a tamed death. If a young king’s elephant dies well tamed and well trained, then he is considered a young elephant that has died a tamed death. So too, Aggivessana, if an elder bhikkhu dies with his taints destroyed, then he is considered an elder bhikkhu who has died a tamed death. If a bhikkhu of middle status dies with his taints destroyed, then he is considered a bhikkhu of middle status who has died a tamed death. If a newly ordained bhikkhu dies with his taints destroyed, then he is considered a newly ordained bhikkhu who has died a tamed death.
Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The novice Aciravata delighted and pleased with the Blessed One’s words.